Bismillaahir
Rahmaanir Raheem
The Superiority
and Virtue of the First Ten Days of the Islaamic Month
Dhul-Hijjah
and the Deeds
Legislated in these Days
by Shaykh Ibn
Jibreen
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Verily, the praise belongs to Allaah Most High, and may the
blessings of Allaah and Peace be upon His Prophet Muhammad (sal-Allaahu
`alayhe wa sallam), and his family and companions, all of them.
Bukhaaree narrated from Ibn 'Abbaas (radhi-yallaahu 'anhumaa),
that the Prophet (sal-Allaahu `alayhe wa sallam) said: "There
are not any days in which righteous deeds done in them are more
beloved to Allaah than these days, i.e. the ten days (of
Dhul-Hijjah). They said: O, Messenger of Allaah, not even
Jihaad in the path of Allaah? He said: Not even Jihaad in the
path of Allaah Most High, except if a man goes out (for Jihaad)
with his self and his wealth, then he doesn't return with
anything from that."
Imaam Ahmad narrated from Ibn 'Umar (radhi-yallaahu 'anhumaa),
from the Prophet Muhammad (sal-Allaahu `alayhe wa sallam) that
he said: "There aren't any days greater, nor any days in which
deeds done in them are more beloved to Allaah Most High, than
these ten days (of Dhul-Hijjah). So, increase in them the
saying of Tahleel (Laa-ilaaha-ill-Allaah), and Takbeer (Allaahu-Akbar)
and Tahmeed (al-hamdu-lillaah)."
The Types of Deeds in These Ten Days
First: The performance of Hajj and 'Umrah, and these are the
best of deeds that may be done. And what indicates their
superiority are a number of Hadeeths, one of which is the
saying of (The Prophet) (sal-Allaahu `alayhe wa sallam):
"Performance of 'Umrah is an expiation of the sins committed
between it and the previous 'Umrah, and the reward of the Hajj
which is accepted by Allaah Most High is nothing but Paradise."
(Bukhaaree and Muslim).
Second: The fasting during these days as many of them as may be
easy (for one to fast) - especially the Day of 'Arafah. There
is no doubt that the act of fasting is one of the best deeds,
and it is from what Allaah Most High has chosen for himself, as
in the Hadeeth Qudsee: "Fasting is for Me, and it is I who give
reward for it. Verily, someone gives up his sexual passion, his
food and his drink for my sake..." (narrated by Bukhaaree,
Muslim, Maalik, Tirmidhee, Nasaa.ee and Ibn Maajah).
Also, from Abu Sa'eed al-Khudree (radhi-yallaahu 'anhu), who
said that the Messenger of Allaah (sal-Allaahu `alayhe wa
sallam) said: "No servant (of Allaah Most High) fasts one day
in the way of Allaah, except that Allaah Most High removes his
face from the fire because of it (the distance of travelling)
seventy years." (narrated by Bukhaaree and Muslim).
Muslim narrated from Abu Qataadah that the Prophet (sal-Allaahu
`alayhe wa sallam) said: "Fasting the Day of 'Arafah will be
credited with Allaah by forgiving one's sins of the previous
year and the following year.
Third: at-Takbeer (saying: Allaahu-Akbar) and adh-Dhikr
(remembrance of Allaah Most High) in these (ten) days, because
of the saying of Allaah in Soorah al-Hajj verse 28: "...And
mention the name of Allaah on the appointed Days..."
This has been explained (by some) to mean the ten days (of
Dhul-Hijjah), and the scholars consider it desirable to
increase adh-Dhikr (remembrance of Allaah Most High) in these
days, because of the Hadeeth of Ibn 'Umar (radhi-yallaahu 'anhumaa)
narrated by Ahmad, which says in it: "...so increase in these
days the Tahleel and Takbeer and Tahmeed".
Bukhaaree mentioned about Ibn 'Umar and Abu Hurayrah (radhi-yallaahu
'anhu) that: "the two of them used to go out to the market
place. During the ten days (of Dhul-Hijjah) saying 'Allaahu-Akbar',
causing the people to also say it."
Ishaaq narrates from the scholars of the Taabi'een that in
these ten days they used to say: Allaahu-Akbar, Allaahu-Akbar;
Laa-ilaaha-ill-Allaah; Wallaahu-Akbar, Allaahu-Akbar;
Wa-lillaahil-hamd.
It is a beloved act to raise the voice when saying the Takbeer
in the markets, the houses, the streets, the masjids and other
places, because of the saying of Allaah Most High in Soorah
al-Hajj verse 37: "...that you may magnify Allaah for His
Guidance to you..."
The saying of Takbeer in congregation, i.e., everyone
pronouncing the Takbeer with one voice, is not permissible
since this has not been transmitted (to us) from the early
generations of the Sahaabah and those who followed their ways.
Verily the sunnah is for everyone to say the Takbeer
individually. And this is applicable for all Dhikr and
supplications, except if the person doesn't know what to say.
In that case he may repeat after someone else until he learns
(the words to be said). It is also permissible to make Dhikr
with all the different wording of Takbeer (Allaahu-Akbar) and
Tahmeed (al-hamdu-lillaah) and Tasbeeh (Subhaan-Allaah), and
the rest of the Islaamic legislated supplications (from the
Qur'aan and Sunnah).
Fourth: at-Tawbah (repentance) and abstaining from disobedience
and all types of sins, since forgiveness and mercy are the
results of deeds. Disobedience is the cause of being far away
(from Allaah Most High) and repulsion, while obedience is the
cause of being near (to Allaah Most High) and His love. In the
Hadeeth of Abu Hurayrah (radhi-yallaahu 'anhu), he said that
the Prophet Muhammad (sal-Allaahu `alayhe wa sallam) said:
"Verily Allaah has a sense of 'Ghayrah' (honor, prestige and
anger over it's violation), and Allaah's sense of Ghayrah is
provoked when a person does that which Allaah has made
prohibited". (narrated by Bukhaaree and Muslim).
Fifth: Doing plenty of voluntary (Nafl) righteous deeds of
worship like prayer, charity, Jihaad, reading the Qur'aan,
commanding what is good and forbidding what is evil, and other
deeds like this. Verily they are of those deeds which are
multiplied in these days. Because, even those deeds which are
less preferred, in these days are superior and more beloved to
Allaah than superior deeds done at other times - even the
Jihaad which is one of the most superior of all deeds, except
in the case of one whose horse is killed and his blood is
spilled (loss of life in Jihaad).
Sixth: It is legislated in these days to make at-Takbeer al-Mutlaq
(unrestricted to specific times or form) at all times of night
and day until the time of the `Eed Prayer. Also, at-Takbeer al-Muqayyid
(restricted to specific times and done in a particular manner)
is legislated, and it is done after the (five) obligatory
prayers which are performed in congregation. This begins from
Dawn (Fajr) on the Day of 'Arafah (the 9th of Dhul-Hijjah) for
those not performing Hajj, and from Noon (Dhur) on the Day of
Sacrifice (10th of Dhul-Hijjah) for those performing Hajj
(pilgrims); and it continues until 'Asr prayer on the last day
of the days of Tashreeq (13th of Dhul-Hijjah).
Seventh: The slaughtering of a sacrificial animal (Adhiyyah) is
also legislated for the Day of Sacrifice (10th) and the Days of
Tashreeq (11th, 12th and 13th). This is the Sunnah of our
father Ibraheem ('alayhis-salaam) - from when Allaah Most High
redeemed his son by the great sacrifice (of an animal in his
place). It is authenticated that the Prophet (sal-Allaahu `alayhe
wa sallam) slaughtered (sacrificed) two horned rams, black and
white in color, and that he slaughtered them with his own
hands, mentioned the name of Allaah Most High (saying
Bismillaah), said Takbeer (Allaahu-Akbar), and placed his foot
on their sides (while slaughtering them). (narrated by
Bukhaaree and Muslim. Bukhaaree English translation - Dr.
Muhsin Khan, Vol.2, Pg. 447-448 #770 and 772, 1979).
Eighth: Muslim and others narrated from Umm Salamah (radhi-yallaahu
`anhaa) that the Prophet Muhammad (sal-Allaahu `alayhe wa
sallam) said: "If you see the Hilaal (new moon) of Dhul-Hijjah,
and any one of you wants to make a sacrifice, then he should
not cut (anything) from his hair and his nails." and in one
narration he said: "...then he should not take (cut) anything
from his hair, nor from his nails, until he performs the
sacrifice." Perhaps this is because of the similarity with the
one who is bringing a sacrificial animal for slaughter (in
Hajj). As Allaah Most High said: "...and do not shave your
heads until the Hadee (sacrifice) reaches the place of
sacrifice..."
The apparent meaning of this prohibition is that it is
particularly for the one whom the sacrifice is for, and does
not include the wife or children, unless there is an individual
sacrifice for one of them. There is no harm in washing the
head, or scratching it, even if some hairs may fall out.
Ninth: It is incumbent for the Muslim ( who is not making Hajj)
to make every effort to perform the `Eed Prayer wherever it is
performed, and to be present for the Khutbah and benefit. He
must know the wisdom behind the legislation of this `Eed
(celebration). It is a day of thankfulness and performing deeds
of righteousness. So, he must not make it a day of wildness,
pride and vanity. He should not make it a season of
disobedience and increase in the forbidden things like music
and singing, uncontrolled amusement, intoxicants and the like -
those things which could cause the cancellation of the good
deeds done in these ten days (of Dhul-Hijjah).
Tenth: After what has been mentioned, it is fitting that every
Muslim, male and female, take advantage of these days by
obeying Allaah Most High, remembering Him, thanking Him,
fulfilling all the obligatory duties, and staying far away from
the prohibited things. He must take full advantage of this
season, and the open display of Allaah's gifts to attain the
pleasure of his Lord.
Surely, Allaah Most High is the One who grants success, and He
is the Guide to the Straight Path. And may the blessings of
Allaah Most High, and Peace be upon Muhammad and his family and
companions.
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Ibn 'Abbas
says about the Aayah, "Remember Allaah during the well known
days," that it refers to the first ten days of Dhul-Hijjah.
[This is related by al-Bukhari]
Allaah
swears an oath by them, and swearing an oath by something is
indicative of its importance and great benefit. Allaah says
(interpretation of the meaning): "By the dawn; by the 10 nights"
[al-Fajr 89:1-2]. Ibn Abbaas, Ibn al-Zubayr, Mujaahid and others
of the earlier and later generations said that this refers to the
first ten days of Dhul-Hijjah. Ibn Katheer said: "This is the
correct opinion." [Tafseer Ibn Katheer, 8/413]
Praise be
to Allaah Who has created Time and has made some times better
than others, some months and days and nights better than others,
when rewards are multiplied many times, as a mercy towards His
slaves. This encourages them to do more righteous deeds and makes
them more eager to worship Him, so that the Muslim renews his
efforts to gain a greater share of reward, prepare himself for
death and supply himself in readiness for the Day of Judgement.
This season
of worship brings many benefits, such as the opportunity to
correct ones faults and make up for any shortcomings or anything
that one might have missed. Every one of these special occasions
involves some kind of worship through which the slaves may draw
closer to Allaah, and some kind of blessing though which Allaah
bestows His favour and mercy upon whomsoever He will. The happy
person is the one who makes the most of these special months,
days and hours and draws nearer to his Lord during these times
through acts of worship; he will most likely be touched by the
blessing of Allaah and will feel the joy of knowing that he is
safe from the flames of Hell. [Ibn Rajab, al-Lataaif, p.8]
Ibn 'Abbas
reports that the Messenger of Allaah (sallallaahu 'alaihi wa
sallam) said, "No good deeds done on other days are superior
to those done on these days [meaning the ten days of Dhul-Hijjah]."
The companions asked, "O Messenger of Allaah, not even
jihad in the way of Allaah?" He said, "Not even jihad,
except for the man who puts his life and wealth in danger [for
Allaah's sake] and returns with neither of them." [This is
related by the group except Muslim and an-Nasa'i]
Ahmad and
at-Tabarani record from Ibn 'Umar that the Messenger of Allaah (sallallaahu
'alaihi wa sallam) said, "There is no day more honorable in
Allaah's sight and no acts more beloved therein to Allaah than
those in these ten days. So say tahlil (There is no deity worthy
of worship but Allaah : Laa ilaaha illallaah), takbir (Allaah is
the greatest : Allaahu Akbar) and tahmid (All praise is due to
Allaah : alhumdulillaah) a lot [on those days]." [Reported by
Ahmad, 7/224; Ahmad Shaakir stated it is saheeh]
Abu
Hurairah relates that the Messenger of Allaah (sallallaahu 'alaihi
wa sallam) said, "There are no days more loved to Allaah for
you to worship Him therein than the ten days of Dhul Hijja.
Fasting any day during it is equivalent to fasting one year and
to offer salatul tahajjud (late-night prayer) during one of its
nights is like performing the late night prayer on the night of
power. [i.e., Lailatul Qadr]." [This is related by at-Tirmidhi,
Ibn Majah, and al-Baihaqi]
Fasting Day
of Arafat
Abu Qatadah
reported that the Messenger of Allaah (sallallaahu 'alaihi wa
sallam) said, "Fasting on the day of 'Arafah is an expiation
for two years, the year preceding it and the year following it.
Fasting the day of 'Ashurah is an expiation for the year
preceding it." [This is related by "the group," except for
al-Bukhari and at-Tirmidhi]
Hafsah
reported, "There are five things that the Messenger (sallallaahu
'alaihi wa sallam) never abandoned: fasting the day of 'Ashurah,
fasting the [first] 10 [days of Dhul-Hijjah], fasting 3 days of
every month and praying two rak'ah before the dawn prayer."
[This is related by Ahmad and an-Nasa'i]
'Uqbah ibn
'Amr reported that the Messenger of Allaah (sallallaahu 'alaihi
wa sallam) said, "The day of 'Arafah, the day of sacrifice,
and the days of tashreeq are 'ids for us--the people of
Islam--and they are days of eating and drinking." [This is
related by "the five," except for Ibn Majah. At-Tirmidhi grades
it sahih]
Abu
Hurairah stated, "The Messenger of Allaah (sallallaahu 'alaihi
wa sallam) forbade fasting on the day of 'Arafah for one who is
actually at 'Arafah." [This is related by Ahmad, Abu Dawud,
an-Nasa'i, and Ibn Majah
He
granteth wisdom to whom He pleaseth; and he to whom wisdom is
granted receiveth indeed a benefit overflowing; but none will
grasp the Message but men of understanding. (al-Baqarah: 269)
"O my Lord! bestow wisdom on me, and join me with the
righteous;" (ash-Shu`ara': 83)
Takbeer
It is
Sunnah to say Takbeer ("Allaahu akbar"), Tahmeed ("Al-hamdu
Lillaah"), Tahleel ("La ilaha ill-Allaah") and Tasbeeh ("Subhaan
Allaah") during the first ten days of Dhul-Hijjah, and to say
it loudly in the mosque, the home, the street and every place
where it is permitted to remember Allaah and mention His name
out loud, as an act of worship and as a proclamation of the
greatness of Allaah, may He be exalted. Men should recite these
phrases out loud, and women should recite them quietly.
Allaah
says (interpretation of the meaning):
"That
they might witness things that are of benefit to them (i.e.,
reward of Hajj in the Hereafter, and also some worldly gain
from trade, etc.), and mention the name of Allaah on appointed
days, over the beast of cattle that He has provided for them
(for sacrifice)..." [al-Hajj 22:28]
The
majority of scholars agree that the "appointed days" are
the first ten days of Dhul-Hijjah, because of the words of Ibn
Abbas (may Allaah be pleased with him and his father), "The
appointed days are the first ten days (of Dhul-Hijjah)."
The
Takbeer may include the words "Allaahu akbar, Allaahu akbar, la
ilaaha ill-Allaah; wa Allaahu akbar wa Lillaahil- hamd (Allaah
is Most Great, Allaah is Most Great, there is no deity worthy
of worship but Allaah; Allaah is Most Great and to Allaah be
praise)," as well as other phrases.
Takbeer
at this time is an aspect of the Sunnah that has been
forgotten, especially during the early part of this period, so
much so that one hardly ever hears Takbeer, except from a few
people. This Takbeer should be pronounced loudly, in order to
revive the Sunnah and as a reminder to the negligent. There is
sound evidence that Ibn Umar and Abu Hurairah (may Allaah be
pleased with them) used to go out in the marketplace during the
first ten days of Dhul-Hijjah, reciting Takbeer, and the people
would recite Takbeer when they heard them. The idea behind
reminding the people to recite Takbeer is that each one should
recite it individually, not in unison, as there is no basis in
Sharee'ah for doing this.